This course examines the transformation of Korean society beginning around the turn of the 20th century to contemporary times. In particular, it explores how shifting categories of masculinity, and by contrast, femininity have impacted upon, and in turn been influenced by social, cultural, and political change. Using multiple disciplinary lenses, we will critically examine how gender intersects with political, social, and economic developments starting with the Confucianization of Korean society during the Joseon Dynasty (1392-1910) up to the contemporary moment of globalization and neoliberal reform. The class will draw on a variety of topics such as traditional views of women, religion, race, class, education, patriarchy, sexuality, imperialism, modernity, war, globalization, the diaspora, among others. Special attention will be placed on the historical, transnational and transdisciplinary connections.

教学方

Hyun Mee Kim

Professor

Yoo Theodore Jun

Professor

脚本

In this week's lecture, we'll be examining the issues of sexualities in contemporary Korea, ranging from the relationship between family and sexuality, commodified sexuality, to the issues of sexual minorities. Before we start the class I'd like to ask you to think about what sexuality means to you. Sexuality is a very ambiguous concept, yet most of us are reasonably sure what it means. Because it may refer to the unconscious and conscious sexual impulses and behaviors. The term sexuality includes concepts such as sexual practices, categories, desire, identity, etc. which are culturally mediated and to an extent, at root a biological given. Sexuality in Korea refers to the study of sexual desires of Koreans and their gendered expectations, and their sexual identity or sexual relations. Sexuality is often presented as cultural traditions and conventions. But it is most important for us to remember, it is socially-constructed and thus historically changing. This class will examine sexuality as the interface between the social context and personal experience, to find out how the social factors such as gender, class, and sexual orientations shape the experiences of Korean people. The topic of sexuality is still a very uncomfortable one to talk about in Korea. Becoming sexual subject is a problem of individual volition. Also it is a problem related to family, population, economy, and cultural perception and religion in Korea. First, we'll examine traditional gender hierarchies and attitudes toward the sexuality in relation to family formation. Traditional Korean society has valorized women's chastity as women's virtues for long years. Patriarchal marriage system can only be maintained by women's chastity. And so it is imperative that women be controlled, not be given sexual freedom. Women are expected to remain sexually pure before marriage, or were thought to have little or no sexual desires by nature. Good women are limited to have sexual relations only with their husbands for the purpose of procreation and responding to husbands' demands. Therefore, women's sexual curiosity is regarded as unusual, unnatural, and dangerous and needed to be held in check. In contrast the virility of man is valorized because they need to pass on the family's patrilineal line. Therefore, men's promiscuity is not only tolerated but encouraged to a certain extent, if a man belongs to upper and mid-noble class. We have also internalized this patriarchal conception on sexuality. Any form of expression of women's sexual desire or even modest opinions against patriarchal norms that confine women's sexuality were penalized. A renowned Korean feminist, Pil Hwa Jang, mentioned that it was the decades of the 1920s and 30s that first witnessed a debate on sexuality. A Korean circle of writers, mostly men and women who had studied abroad and learned about Western debate and Freudian theories, sexology, or sexual science via Japanese channels, participated in the debate on sexuality issue. This debate was prompted by the newly introduced groups of women in Korea, called ‘New Women’, ‘Shinyosung’ in Korean, and social disapprovals about them. New Women is a term attributed to the educated women who embraced the modern notion of equality between men and women but were ostracized by society due to their views for free love, appearances that emulated the West, and their privileged background. One of the well-known early feminists, a painter and writer, Na Hyesok, criticized the double standard of sexual norms applied to women and men. In Divorce Testimony, which is a collection of her essays, she reported on the Korean society's systematic negligence and patriarchal moral, legal norms against women's rights. Let's read the tenacious initiation written in the book. Na Hyesok was criticized by her society, but she made one of the most influential figure in early Korean feminism. The double standards in sexual norms still linger in Korea. Nevertheless, both men and women are now promoting more active, positive, and pleasurable aspects of sexuality. For all this irony, the expression of sexy, is now considered a compliment in the contemporary Korea. As we have studied in previous lectures, beauty industry in Korea changed how social identity is constructed. Young women live under increasing pressure to look attractive and sexy. Is this a sign of women's liberation or sexual freedom? Or another form of sexual oppression? What do you think? For those of you who are interested in the topic we just discussed, please refer to these materials for more information.